Medieval india

Medieval India
Chapter 1:
“India”, the modern nation state. When the term was used in the 13th century by Minhaj-i Siraj, a
chronicler who wrote in Persian, he meant the areas of Punjab, Haryana and the lands between the
Ganga and Yamuna. He used the term in a political sense for lands that were a part of the dominions
of the Delhi Sultan.
Early 16th century Babur used Hindustan to describe the geography, the fauna and the culture of the
inhabitants of the subcontinent.
The 14thcentury poet Amir Khusrau used the word “Hind”.
Historians and their sources
Manuscripts were collected by wealthy people, rulers, monasteries and temples. They were placed
in libraries and archives. Miniature paintings were sometimes used to illustrate the texts of
manuscripts.
The 14th century chronicler Ziyauddin Barani wrote his chronicle first in 1356 and another version
two years later. The two differ from each other but historians did not know about the existence of
the first version until 1971. It remained lost in large library collections.
Between 700 and 1750 new technologies made their appearance.
New social and political groups
This was a period of economic, political, social and cultural changes.
One group of people who became important in this period was the Rajput’s, a name derived from
“Rajaputra”, the son of a ruler.
Other groups of people such as the Marathas, Sikhs, Jats, Ahoms and Kayasthas (a caste of scribes
and secretaries) also used the opportunities of the age to become politically important.
People were grouped into Jatis or sub-castes and ranked on the basis of their backgrounds and their
occupations. Jatis framed their own rules and regulations to manage the conduct of their members.
Region and empire
Delhi Sultan Ghiyasuddin Balban (1266-87) explained that he was the ruler of a vast empire that
stretched from Bengal (Gauda) in the east to Ghazni (Gajjana) in Afghanistan in the west and
included all of south India (Dravida).
People of different regions – Gauda, Andhra, Kerala, Karnataka, Maharashtra and Gujarat –
apparently fled before his armies.
Occasionally dynasties like the Cholas, Khaljis, Tughluqs and Mughals were able to build an empire
that was pan-regional – spanning diverse regions.
When the Mughal Empire declined in the eighteenth century, it led to the re-emergence of regional
states. But years of imperial, pan-regional rule had altered the character of the regions.

Medieval India
Old and new religions
Hinduism:
 Hinduism today, these included the worship of new deities, the construction of temples by
royalty and the growing importance of Brahmanas, the priests, as dominant groups in
society. Their knowledge of Sanskrit texts earned the Brahmanas a lot of respect in society
by the support of their patrons— new rulers searching for prestige.
 Emergence of the idea of bhakti — of a loving, personal deity that devotees could reach
without the aid of priests or elaborate rituals.
Muslim:
 Merchants and migrants first brought the teachings of the holy Quran to India in the seventh
century. Muslims regard the Quranas their holy book and accept the sovereignty of the one
God, Allah, whose love, mercy and beauty embrace all those who believe in Him, without
regard to social background.
 Many rulers were patrons of Islam and the ulama – learned theologians and jurists. And like
Hinduism, Islam was interpreted in a variety of ways by its followers.
 There were the ShiaMuslims, Ali, was the legitimate leader of the Muslim community, and
the SunniMuslims who accepted the authority of the early leaders (khalifas) of the
community, and the succeeding Khalifas.
Chapter 2: The emergence of new dynasties
Big landlords or warrior chiefs in different regions of the subcontinent. Existing kings often
acknowledged them as their subordinates or samantas. Samantas gained power and wealth, they
declared themselves to be maha-samanta, mahamandaleshvara(the great lord of a “circle” or
region).
Rashtrakutas in the Deccan were subordinate to the Chalukyas of Karnataka. In the mid-eighth
century, Dantidurga, a Rashtrakuta chief, overthrew his Chalukya overlord and performed a ritual
called hiranya-garbha (literally, the golden womb).
The Kadamba Mayurasharman and the GurjaraPratihara Harichandra were Brahmanas who gave up
their traditional professions and took to arms, successfully establishing kingdoms in Karnataka and
Rajasthan respectively.
Administration in the kingdoms
New kings adopted high-sounding titles such as maharaja-adhiraja (great king, overlord of kings),
tribhuvana-chakravartin (lord of the three worlds).
The inscriptions of the Cholas who ruled in Tamil Nadu refer to more than 400 terms for different
kinds of taxes. The most frequently mentioned tax is vetti, taken not in cash but in the form of
forced labour, and kadamai, or land revenue.
Resources were obtained from the producers, that is, peasants, cattle-keepers, artisans, who were
often persuaded or compelled to surrender part of what they produced.

Medieval India
The functionaries for collecting revenue were generally recruited from influential families, and
positions were often hereditary.
Prashastis and land grants
Prashastis contain details that may not be literally true.
Kings often rewarded Brahmanas by grants of land. These were recorded on copper plates, which
were given to those who received the land.
Kalhana He used a variety of sources, including inscriptions, documents, eyewitness accounts and
earlier histories, to write his account.
Warfare for wealth
For centuries, rulers belonging to the Gurjara-Pratihara, Rashtrakuta and Pala dynasties fought for
control over Kanauj. Because there were three “parties” in this long drawn conflict, historians often
describe it as the “tripartite struggle”.
Sultan Mahmud of Ghazni, Afghanistan. He ruled from 997 to 1030, and extended control over parts
of Central Asia, Iran and the north-western part of the subcontinent. He raided the subcontinent
almost every year – his targets were wealthy temples, including that of Somnath, Gujarat.
A scholar named al-Biruni to write an account of the subcontinent. This Arabic work, known as the
Kitab-al Hind.
The Chahamanas, later known as the Chauhans, who ruled over the region around Delhi and Ajmer.
They attempted to expand their control to the west and the east, where they were opposed by the
Chalukyas of Gujarat and the Gahadavalas of western Uttar Pradesh.
The best-known Chahamana ruler was Prithviraja III (1168-1192), who defeated an Afghan ruler
named Sultan Muhammad Ghori in 1191, but lost to him the very next year, in 1192.
From Uraiyur to Thanjavur
A minor chiefly family known as the Muttaraiyar held power in the Kaveri delta. They were
subordinate to the Pallava kings of Kanchipuram.

Medieval India
Vijayalaya, who belonged to the ancient chiefly family of the Cholas from Uraiyur, captured the delta
from the Muttaraiyar in the middle of the ninth century. He built the town of Thanjavur and a
temple for goddess Nishumbhasudini there.
The Pandyan and the Pallava territories to the south and north were made part of this kingdom.
Rajaraja I, considered the most powerful Chola ruler, became king in 985 and expanded control over
most of these areas. He also reorganised the administration of the empire.
Rajaraja’s son Rajendra I continued his policies and even raided the Ganga valley, Sri Lanka and
countries of Southeast Asia, developing a navy for these expeditions.
Splendid temples and bronze sculpture
The big temples of Thanjavur and Gangaikondacholapuram, built by Rajaraja and Rajendra, are
architectural and sculptural marvels.
Temples were not only places of worship; they were the hub of economic, social and cultural life as
well.
Chola bronze images are considered amongst the finest in the world. While most images were of
deities, sometimes images were made of devotees as well.
Agriculture and irrigation
Agriculture is from 5th to 6th Century.
Irrigation works require planning – organising labour and resources, maintaining these works and
deciding on how water is to be shared.
The administration of the empire
Settlements of peasants, known as ur, became prosperous with the spread of irrigation agriculture.
Groups of such villages formed larger units called nadu. The village council and the nadu had several
administrative functions including dispensing justice and collecting taxes.
Rich peasants of the Vellala caste exercised considerable control over the affairs of the nadu under
the supervision of the central Chola government.
The Chola kings gave some rich landowners titles like muvendavelan (a velan or peasant serving
three kings), araiyar (chief), etc. as markers of respect, and entrusted them with important offices of
the state at the centre.
Associations of traders known as nagarams also occasionally performed administrative functions in
towns.
Adanur was a small hamlet of Pulaiyas (a name used for a social group considered “outcastes” by
Brahmanas and Vellalas).
China under the Tang dynasty

Medieval India
Tang dynasty, which remained in power for about 300 years (from 7th to 10thcenturies). Its capital,
Xi’an, was one of the largest cities in the world, visited by Turks, Iranians, Indians, Japanese and
Koreans. The Tang Empire was administered by a bureaucracy recruited through an examination,
which was open to all who wished to appear for it. This system of selecting offi cials remained in
place, with some changes, till 1911.
Chapter 3: THE DELHI SULTANS
Delhi first became the capital of a kingdom under the Tomara Rajputs, who were defeated in the
middle of the twelfth century by the Chauhans (also referred to as Chahamanas) of Ajmer.
It was under the Tomaras and Chauhans that Delhi became an important commercial centre. Many
rich Jaina merchants lived in the city and constructed several temples. Coins minted here, called
dehliwal.
The foundation of the Delhi Sultanate in the beginning of the thirteenth century.
The Delhi Sultans
Tarikh (singular) / Tawarikh (plural), written in Persian, the language of administration under the
Delhi Sultans.
The authors of Tawarikh were learned men: secretaries, administrators, poets and courtiers, who
both recounted events and advised rulers on governance, emphasising the importance of just rule .
These authors advised rulers on the need to preserve an “ideal” social order based on birthright and
gender distinctions.
Four stages in the preparation of a manuscript. 1. Preparing the paper. 2. Writing the text. 3. Melting
gold to highlight important words and passages. 4. Preparing the binding.
Birthright Privileges claimed on account of birth.
Gender distinctions Social and biological differences between women and men, argue that men are
superior to women.
In 1236 Sultan Iltutmish’s daughter, Raziyya, became Sultan. The chronicler of the age, Minhaj -i Siraj,
recognised that she was more able and qualified than all her brothers. She was removed from the
throne in 1240.
Queen Rudramadevi (1262-1289), of the Kakatiya dynasty of Warangal, part of modern Andhra
Pradesh. Rudramadevi changed her name on her inscriptions and pretended she was a man.
Queen, Didda, ruled in Kashmir (980-1003). Her title is interesting: it comes from “didi” or “elder
sister”, an obviously affectionate term given to a loved ruler by her subjects.

Medieval India
From garrison town to empire the expansion of the Delhi Sultanate
In the early thirteenth century the control of the Delhi Sultans rarely went beyond heavily fortified
towns occupied by garrisons. The Sultans seldom controlled the hinterland of the cities . Controlling
garrison towns in distant Bengal and Sind from Delhi was extremely diff icult.
The state was also challenged by Mongol invasions from Afghanistan and by governors who rebelled
at any sign of the Sultan’s weakness.
Hinterland the lands adjacent to a city or port that supply it with goods and services.
Garrison town a fortified settlement, with soldiers.
Its expansion occurred during the reigns of Ghiyasuddin Balban, Alauddin Khalji and Muhammad
Tughluq.
 The first set of campaigns along the “internal frontier” of the Sultanate aimed at
consolidating the hinterlands of the garrison towns.
 The second expansion occurred along the “external frontier” of the Sultanate.
Military expeditions into southern India started during the reign of Alauddin Khalji and culminated
with Muhammad Tughluq. In their campaigns, Sultanate armies captured elephants, horses and
slaves and carried away precious metals.
By the end of Muhammad Tughluq’s reign, 150 years after somewhat humble beginnings, the armies
of the Delhi Sultanate had marched across a large part of the subcontinent. They had defeated rival
armies and seized cities.
 Moth Ki Masjid built in the reign of Sikandar Lodi by his minister.
 Mosque of Jamali Kamali, built in the late 1520s.

Medieval India
Administration and Consolidation under the Khaljis and Tughluqs
The early Delhi Sultans, especially Iltutmish, favoured their special slaves purchased for military
service, called bandagan in Persian. The Khaljis and Tughluqs continued to use bandagan and also
raised people of humble birth appointed as generals and governors.
Authors of Persian tawarikh criticised the Delhi Sultans for appointing the people of humble birth
“low and base-born” to high offices.
The Khalji and Tughluq monarchs appointed military commanders as governors of territories of
varying sizes. These lands were called iqta and their holder was called iqtadar or muqti.
 Conditions of service were rigorously imposed during the reigns of Alauddin Khalji and
Muhammad Tughluq. Accountants were appointed by the state to check the amount of
revenue collected by the muqtis.
 The rights of the local chieftains to levy taxes were cancelled and they were also forced to
pay taxes. Some of the old chieftains and landlords served the Sultanate as revenue
collectors and assessors.
There were three types of taxes – (1) on cultivation called kharaj and amounting to about 50 per
cent of the peasant’s produce, (2) on cattle and (3) on houses .
Chieftains and their fortifications
 The Mongols under Genghis Khan invaded Transoxiana in north-east Iran in 1219 and the
Delhi Sultanate faced their onslaught soon after.
 Mongol attacks on the Delhi Sultanate increased during the reign of Alauddin Khalji and in
the early years of Muhammad Tughluq’s rule.
 Muhammad Tughluq’s first time in the history of the Sultanate, a Delhi Sultan planned a
campaign to capture Mongol territory.

Medieval India
The Sultanate in the fifteenth and sixteenth centuries
The Sayyid and Lodi dynasties ruled from Delhi and Agra until 1526.
By then, Jaunpur, Bengal, Malwa, Gujarat, Rajasthan and the entire south India had indepe ndent
rulers who established flourishing states and prosperous capital .
Emergence of new ruling groups like the Afghans and the Rajputs.
Sher Shah Sur (1540-1545) started his career as the manager of a small territory for his uncle in Bihar
and eventually challenged and defeated the Mughal emperor Humayun (1530-1540, 1555-1556).
Sher Shah captured Delhi and established his own dynasty.
Although the Suri dynasty ruled for only fifteen years (1540-1555), it introduced an administration
that borrowed elements from Alauddin Khalji and made them more efficient.
Sher Shah’s administration became the model followed by the great emperor Akbar (1556-1605)
when he consolidated the Mughal Empire.
The “Three Orders”, the “Peace of God”, Knights and the Crusades
 First formulated in France in the early eleventh century.
 It divided society into three classes: those who prayed those who fought, and those who tilled
the land. Emergence of a new warrior group called knights. The Church patronised this group
and used them to propagate their idea of “Peace of God”. A campaign against the Muslims
who had captured the city of Jerusalem. This led to a series of campaigns called the
Crusades. By the twelfth century, nobles also wanted to be known as knights.
Chapter 4: The Mughal Dynasty
From the latter half of the sixteenth century they expanded their kingdom from Agra and Delhi until
in the seventeenth century they controlled nearly the entire subcontinent.
Today the Prime Minister of India addresses the nation from the ramparts of the Red Fort in Delhi,
the residence of the Mughal emperors, on Independence Day.
The Mughals were descendants of two great lineages of rulers.
 From their mother’s side they were descendants of Genghis Khan (died 1227), ruler of the
Mongol tribes, China and Central Asia.
 From their father’s side they were the successors of Timur (died 1404), the ruler of Iran, Iraq
and modern-day Turkey.
Babur, the first Mughal emperor (1526-1530), succeeded to the throne of Ferghana in 1494 when he
was only 12 years old.
In 1526 he defeated the Sultan of Delhi, Ibrahim Lodi, at Panipat and captured Delhi and Agra.
Cannons were an important addition in sixteenth century warfare. Babur used them effectively at
the first battle of Panipat.

Medieval India
Mughal traditions of succession
 Primogeniture, where the eldest son inherited his father’s estate.
 Coparcenary inheritance or a division of the inheritance amongst all the sons.

Medieval India
Mughal marriages with the Rajputs
The mother of Jahangir was a Kachhwaha princess, daughter of the Rajput ruler of Amber (modern
day Jaipur).

Medieval India
The mother of Shah Jahan was a Rathor princess, daughter of the Rajput ruler of Marwar (Jodhpur).
The Sisodiya Rajputs refused to accept Mughal authority for a long time. Once defeated, however,
they were honourably treated by the Mughals, given their lands (watan) back as assignments (watan
jagir).
Mansabdars and jagirdars
Those who joined Mughal service were enrolled as mansabdars. Mansabdars received their salaries
as revenue assignments called jagirs which were somewhat like iqtas.
There was also a huge increase in the number of mansabdars which meant a long wait before they
received a jagir.
Nobles with a zat of 5,000 were ranked higher than those of 1,000. In Akbar’s reign there were 29
mansabdars with a rank of 5,000 zat; by Aurangzeb’s reign the number of mansabdars had increased
to 79.
Zabt and zamindars
Akbar’s revenue minister, Todar Mal, carried out a careful survey of crop yields, prices and areas
cultivated for a ten-year period, 1570-1580.
Each province was divided into revenue circles with its own schedule of revenue rates for individual
crops. This revenue system was known as zabt.
These peasant revolts challenged the stability of the Mughal Empire from the end of the
seventeenth century.
Abul Fazl wrote a three volume history of Akbar’s reign titled, Akbar Nama.
 The first volume dealt with Akbar’s ancestors
 The second volume recorded the events of Akbar’s reign.
 The third volume is the Ain-i Akbari. It deals with Akbar’s administration, household, army,
the revenues and geography of his empire.
The most interesting aspect about the Ain-i Akbari is its rich statistical details about things as diverse
as crops, yields, prices, wages and revenues.
Akbar’s policies
The empire was divided into provinces called subas, governed by a subadar who carried out both
political and military functions. Maintenance of peace and order in his province, the subadar was
supported by other officers such as the
Military paymaster (bakhshi), the minister in charge of religious and charitable patronage (sadr),
military commanders (faujdars) and the town police commander (kotwal).
Nur Jahan’s influence in Jahangir’s court

Medieval India
Mehrunnisa married the Emperor Jahangir in 1611 and received the title Nur Jahan. The adjoining
document is an order (Farman) of Nur Jahan.
While Akbar was at Fatehpur Sikri during the 1570s he started discussions on religion with the
ulama, Brahmanas, Jesuit priests who were Roman Catholics and Zoroastrians in the ibadat khana.
It made him realise that religious scholars who emphasised ritual and dogma dogma were often
bigots. This eventually led Akbar to the idea of sulh-i kul
This eventually led Akbar to the idea of sulh-i kul or “universal peace”.
Abul Fazl helped Akbar in framing a vision of governance around this idea of sulh-i kul. This principle
of governance was followed by Jahangir and Shah Jahan as well.
Dogma a statement or an interpretation declared as authoritative with the expectation that it would
be followed without question
Bigot An individual who is intolerant of another person’s religious beliefs or culture .
The Mughal Empire in the seventeenth century and after
The administrative and military efficiency of the Mughal Empire led to great economic and
commercial prosperity. The inequalities were glaring.
Documents from the twentieth year of Shah Jahan’s reign inform us that the highest ranking
mansabdars were only 445 in number out of a total of 8,000.
This small number – a mere 5.6 per cent of the total number of mansabdars– received 61.5 per cent
of the total estimated revenue of the empire as salaries for themselves and their troopers
Authority of the Mughal emperor slowly declined, his servants emerged as powerful centres of
power in the regions, constituted new dynasties and held command of provinces like Hyderabad and
Awadh. in the eighteenth century the provinces of the empire had consolidated their independent
political identities.
Chapter 5:
RULERS AND BUILDINGS
Qutb Minar, Qutbuddin Aybak had this constructed around 1199.
Between the eighth and the eighteenth centuries kings and their officers built two kinds of
structures:
 The first were forts, palaces and tombs – safe, protected and grandiose places of rest in this
world and the
 The second were structures meant for public activity including temples, mosques, tanks,
wells, caravan serais and bazaars.
Merchants, they built temples, mosques and wells. However, domestic architecture – large mansions
(havelis) of merchants.

Medieval India
The Agra Fort - Built by Akbar, the Agra Fort required 2,000 stone-cutters, 2,000 cement and lime-makers
and 8,000 labourers.
Engineering Skills and Construction
Placing a horizontal beam across two vertical columns, a style of architecture called “trabeate” or
“corbelled”.
Temple Construction in the Early Eleventh Century
The Kandariya Mahadeva temple dedicated to Shiva was constructed in 999 by King Dhangadeva of
the Chandela dynasty.
The Rajarajeshvara temple at Thanjavur had the tallest shikhara amongst temples of its time.
Two technological and stylistic developments are noticeable from the twelfth century.
 The weight of the superstructure above the doors and windows was sometimes carried by
arches. This architectural form was called “arcuate”.
 Limestone cement was increasingly used in construction. This was very high quality cement,
which, when mixed with stone chips hardened into concrete.
Building Temples, Mosques and Tanks
The largest temples were all constructed by kings. The other, lesser deities in the temple were gods
and goddesses of the allies and subordinates of the ruler.
Muslim Sultans and Padshahs did not claim to be incarnations of god but Persian court chronicles
described the Sultan as the “Shadow of God”.
As each new dynasty came to power, kings wanted to emphasise their moral right to be rulers.
Sultan Iltutmish won universal respect for constructing a large reservoir just outside Dehli-i kuhna. It
was called the hauz-i Sultani or the “King’s Reservoir”.
In the early ninth century when the Pandyan king Shrimara Shrivallabha invaded Sri Lanka and
defeated the king, Sena I (831-851).
Similarly in the early eleventh century, when the Chola king Rajendra I built a Shiva temple in his
capital he filled it with prized statues seized from defeated rulers
Sultan Mahmud of Ghazni was a contemporary of Rajendra I. During his campaigns in the
subcontinent he also attacked the temples of defeated kings and looted their wealth and idols.
Gardens, Tombs and Forts
Under the Mughals, architecture became more complex. Babur, Humayun, Akbar, Jahangir, and
especially Shah Jahan were personally interested in literature, art and architecture.
Rectangular walled enclosures and divided into four quarters by artificial channels. these gardens
were called chaharbagh, four gardens.

Medieval India
The central towering dome and the tall gateway (pishtaq) became important aspects of Mughal
architecture, first visible in Humayun’s tomb.
It was placed in the centre of a huge formal chaharbag and built in the tradition known as “eight
paradises” or hasht bihisht– a central hall surrounded by eight rooms.
The ceremonial halls of public and private audience (diwan-i khas or am) were carefully planned.
These courts were also described as chihil sutunor forty-pillared halls, placed within a large
courtyard.
The connection between royal justice and the imperial court was emphasised by Shah Jahan in his
newly constructed court in the Red Fort at Delhi.
The emperor’s throne was a series of pietra dura inlays that depicted the legendary Greek god
Orpheus playing the lute.
Shah Jahan’s capital was at Agra, a city where the nobility had constructed their homes on the banks
of the river Yamuna.
The chaharbag garden also had a variation that historians describe as the “river front garden”.
Shah Jahan adapted the river-front garden in the layout of the Taj Mahal, the grandest architectural
accomplishment of his reign.
Region and Empire
Temple of Govind Deva in Vrindavan, 1590. The temple was constructed out of red sandston. In
Vrindavan, near Mathura, temples were constructed in architectural styles that were very similar to
the Mughal palaces in Fatehpur Sikri.
Chapter 6: TOWNS, TRADERS AND CRAFTSPERSONS
Many towns combined several functions – they were administrative centres, temple towns, as well
as centres of commercial activities and craft production.
Administrative Centres
Thanjavur, the capital of the Cholas, as it was a thousand years ago.
Rajarajeshvara temple built by King Rajaraja Chola, the townspeople is all praise for its architect
Kunjaramallan Rajaraja Perunthachchan.
The town is bustling with markets selling grain, spices, cloth and jewellery.
The Saliya weavers of Thanjavur and the nearby town of Uraiyur are busy producing cloth for flags to
be used in the temple festival, fine cottons for the king and nobility and coarse cotton for the
masses.
Svamimalai, the sthapatisor sculptors are making exquisite bronze idols and tall, ornamental bell
metal lamps.

Medieval India
Temple Towns and Pilgrimage Centres
Temples were often central to the economy and society. They also endowed temples with grants of
land and money to carry out elaborate rituals, feed pilgrims and priests and celebrate festivals.
Bronze, bell metal and the “lost wax” technique
Bronze is an alloy containing copper and tin.
Chola bronze statues were made using the “lost wax” technique.
Temple authorities used their wealth to finance trade and banking.
Bhillasvamin (Bhilsa or Vidisha in Madhya Pradesh), and Somnath in Gujarat, Temple towns included
Kanchipuram and Madurai in Tamil Nadu, and Tirupati in Andhra Pradesh.
Pilgrimage centres are Vrindavan (Uttar Pradesh) and Tiruvannamalai (Tamil Nadu) are of two such
towns.
Ajmer (Rajasthan) was the capital of the Chauhan kings in the twelfth century. Near Ajmer is a lake,
Pushkar, which has attracted pilgrims from ancient times.
Traders Big and Small
Manigramam and Nanadesi, these guilds traded extensively both within the peninsula and with
Southeast Asia and China.
Communities like the Chettiars and the Marwari Oswal are principal trading groups of the country.
Gujarati traders, including the communities of Hindu Baniyas and Muslim Bohras, traded extensively
with the ports of the Red Sea, Persian Gulf, East Africa, Southeast Asia and China.
They sold textiles and spices in these ports and, in exchange, brought gold and ivory from Africa; and
spices, tin, Chinese blue pottery and silver from Southeast Asia and China.
The towns on the west coast were home to Arab, Persian, Chinese, Jewish and Syrian Christian
traders.
Spices grown in tropical climates (pepper, cinnamon, nutmeg, dried ginger, etc.) became an
important part of European cooking, and cotton cloth was very attractive. This eventually drew
European traders to India.
Crafts in Towns
The craftspersons of Bidar were so famed for their inlay work in copper and silver that it came to be
called Bidri.
The Panchalas or Vishwakarma community, consisting of goldsmiths, bronzesmiths, blacksmiths,
masons and carpenters, were essential to the building of temples.
Weavers such as the Saliyar or Kaikkolars emerged as prosperous communities, making donations to
temples.

Medieval India
Murshidabad (West Bengal) on the banks of the Bhagirathi, which rose to prominence as a centre for
silks and became the capital of Bengal in 1704.
Some towns like Ahmedabad (Gujarat) went on to become major commercial cities but others like
Thanjavur shrank in size and importance over the centuries.
Hampi, Masulipatnam and Surat
Hampi is located in the Krishna-Tungabhadra basin, which formed the nucleus of the Vijayanagara
Empire, founded in 1336, well-planned orchards and pleasure gardens with sculptural motifs such as
the lotus and corbels.
Fifteenth sixteenth centuries, Hampi bustled with commercial and cultural activities. Moors (a name
used collectively for Muslim merchants), Chettis and agents of European traders such as the
Portuguese, thronged the markets of Hampi.
Temples were the hub of cultural activities and devadasis (temple dancers) performed before the
deity, royalty and masses in the many-pillared halls in the Virupaksha (a form of Shiva) temple.
The Mahanavami festival, known today as Navaratri in the south, was one of the most important
festivals celebrated at Hampi.
Hampi fell into ruin following the defeat of Vijayanagara in 1565 by the Deccani Sultans – the rulers
of Golconda, Bijapur, Ahmadnagar, Berar and Bidar.
Surat
Surat in Gujarat was the emporium of western trade during the Mughal period along with Cambay
(present day Khambat) and somewhat later, Ahmedabad.
Surat was the gateway for trade with West Asia via the Gulf of Ormuz. Surat has also been called the
gate to Mecca because many pilgrim ships set sail from here.
In the seventeenth century the Portuguese, Dutch and English had their factories and warehouses at
Surat.
The textiles of Surat were famous for their gold lace borders (zari) and had a market in West Asia,
Africa and Europe.
Surat hundis were honoured in the far-off markets of Cairo in Egypt, Basra in Iraq and Antwerp in
Belgium.
Surat began to decline towards the end of the seventeenth century, by the decline of the Mughal
Empire, control of the sea routes by the Portuguese and competition from Bombay (present -day
Mumbai) where English East India Company shifted its headquarters in 1668.
Masulipatnam

Medieval India
The town of Masulipatnam or Machlipatnam (literally, fish port town) lay on the delta of the Krishna
river. In the seventeenth century it was a centre of intense activity. The fort at Masulipatnam was
built by the Dutch.
The Qutb Shahi rulers of Golconda imposed royal monopolies on the sale of textiles, spices and other
items to prevent the trade passing completely into the hands of the various East India Companies.
Various trading groups – the Golconda nobles, Persian merchants, Telugu Komati Chettis, and
European traders – made the city populous and prosperous.
In 1686-1687 Mughal Emperor Aurangzeb annexed Golconda.
Company traders moved to Bombay, Calcutta (present-day Kolkata) and Madras (present-day
Chennai), Masulipatnam lost both its merchants and prosperity and declined in the course of the
eighteenth century.
New Towns and Traders
Great Indian traders like Mulla Abdul Ghafur and Virji Vora who owned a large number of ships .
European Companies used their naval power to gain control of the sea trade and forced Indian
traders to work as their agents.
The spurt in demand for goods like textiles led to a great expansion of the crafts of spinning,
weaving, bleaching, dyeing, etc.
Indian textile designs became increasingly refined, this period also saw the decline of the
independence of craftspersons.
The eighteenth century saw the rise of Bombay, Calcutta and Madras, which are nodal cities today .
Crafts and commerce underwent major changes as merchants and artisans (such as weavers) were
moved into the Black Towns established by the European companies within these new cities .
The “blacks” or native traders and craftspersons were confined here while the “white” rulers
occupied the superior residencies of Fort St George in Madras or Fort St William in Calcutta.
Chapter 7: TRIBES, NOMADS AND SETTLED COMMUNITIES
Tribal Societies
Many tribes obtained their livelihood from agriculture, others were hunter-gatherers or herders.

Medieval India
Most often they combined these activities to make full use of the natural resources of the area in
which they lived. The tribes retained their freedom and preserved their separate culture.
Nomads and Mobile People Lived
Nomadic pastoralists moved over long distances with their animals. They lived on milk and other
pastoral products. They also exchanged wool, ghee, etc., with settled agriculturists for grain, cloth,
utensils and other products.
The Banjaras were the most important trader nomads. Their caravan was called tanda.
Sultan Alauddin Khalji used the Banjaras to transport grain to the city markets.
Nomads are wandering people. Many of them are pastoralists who roam from one pasture to
another with their flocks and herds.

Medieval India
Similarly, itinerant groups, such as craftspersons, pedlars and entertainers travel from place to place
practising their different occupations.
Both nomads and itinerant groups often visit the same places every year.
New Castes and Hierarchies
New castes appeared amongst the Brahmanas, many tribes and social groups were taken into caste-based
society and given the status of jatis.
Specialised artisans – smiths, carpenters and masons – were also recognised as separate jatis by the
Brahmanas.
Jatis, rather than Varna, became the basis for organising society.
Among the Kshatriyas, new Rajput clans became powerful by the eleventh and twelfth centuries.
They belonged to different lineages, such as Hunas, Chandelas, Chalukyas and others .
The rise of Rajput clans to the position of rulers set an example for the tribal people to follow.
Gradually, with the support of the Brahmanas, many tribes became part of the caste system
A large majority joined the lower jatis of caste society, many dominant tribes of Punjab, Sind and
the North-West Frontier had adopted Islam quite early. They continued to reject the caste system.
The unequal social order, prescribed by orthodox Hinduism, was not widely accepted in these areas.
The emergence of states is closely related to social change amongst tribal people.
The Gonds
The Gonds lived in a vast forested region called Gondwana – or “country inhabited by Gonds”. They
practised shifting cultivation.
The large Gond tribe was further divided into many smaller clans. Each clan had its own raja or rai.
Gond kingdom of Garha Katanga that had 70,000 villages, the kingdom was divided into garhs, each
garh was controlled by a particular Gond clan.
This was further divided into units of 84 villages called chaurasi . The chaurasi was subdivided into
barhots which were made up of 12 villages each.
Brahmanas received land grants from the Gond rajas and became more influential. The Gond chiefs
now wished to be recognised as Rajputs.
Aman Das, the Gond raja of Garha Katanga, assumed the title of Sangram Shah. His son, Dalpat,
married princess Durgawati, the daughter of Salbahan, the Chandel Rajput raja of Mahoba.
Dalpat died early. Rani Durgawati was very capable, and started ruling on behalf of her five -year-old
son, Bir Narain.
In 1565, the Mughal forces under Asaf Khan attacked Garha Katanga. She was defeated and
preferred to die rather than surrender. Her son, too, died fighting soon afte r.

Medieval India
When the Mughals defeated the Gonds, they captured a huge booty of precious coins and
elephants. They annexed part of the kingdom and granted the rest to Chandra Shah, an uncle of Bir
Narain.
The Ahoms
The Ahoms migrated to the Brahmaputra valley from present-day Myanmar in the thirteenth
century. They created a new state by suppressing the older political system of the bhuiyans
(landlords).
During the sixteenth century, they annexed the kingdoms of the Chhutiyas (1523) and of Koch-Hajo
(1581) and subjugated many other tribes.
They used firearms as early as the 1530s, By the 1660s they could even make high quality
gunpowder and cannons.
In 1662, the Mughals under Mir Jumla attacked the Ahom kingdom. Despite their brave defence, the
Ahoms were defeated.
The Ahom state depended upon forced labour. Those forced to work for the state were called paiks .
The Ahoms also introduced new methods of rice cultivation
Ahom society was divided into clans or khels, a khel often controlled several villages.
Originally, the Ahoms worshipped their own tribal gods. In the reign of Sib Singh (1714-1744),
Hinduism became the predominant religion.
Important works of Sanskrit were translated into the local language. Historical works, known as
buranjis, were also written – first in the Ahom language and then in Assamese.
Chapter 8: DEVOTIONAL PATHS TO THE DIVINE
The Idea of a Supreme God
The belief that social privileges came from birth in a “noble” family or a “high” caste was the subject
of many learned texts.
The idea of a Supreme God who could deliver humans from such bondage if approached with
devotion (or bhakti). This idea, advocated in the Bhagavadgita, grew in popularity in the early
centuries of the Common Era.
Shiva, Vishnu and Durga as supreme deities came to be worshipped through elaborate rituals.
The Puranas also laid down that it was possible for devotees to receive the grace of God regardless
of their caste status.
The idea of bhakti became so popular that even Buddhists and Jainas adopted these beliefs .
A New Kind of Bhakti in South India – Nayanars and Alvars

Medieval India
The seventh to ninth centuries saw the emergence of new religious movements, led by the Nayanars
(saints devoted to Shiva) and Alvars (saints devoted to Vishnu) who came from all castes including
those considered “untouchable” like the Pulaiyar and the Panars.
Between the tenth and twelfth centuries the Chola and Pandya kings built elaborate temples around
many of the shrines visited by the saint-poets, strengthening the links between the bhakti tradition
and temple worship.
Philosophy and Bhakti
Virashaiva movement initiated by Basavanna and his companions like Allama Prabhu and
Akkamahadevi. This movement began in Karnataka in the mid-twelfth century.
The Virashaivas argued strongly for the equality of all human beings and against Brahmanical ideas
about caste and the treatment of women.
They were also against all forms of ritual and idol worship.
The Saints of Maharashtra
From the thirteenth to the seventeenth centuries whose songs in simple Marathi.
The most important among them were Janeshwar, Namdev, Eknath and Tukaram as well as women
like Sakkubai and the family of Chokhamela, who belonged to the “untouchable” Mahar caste.
This regional tradition of bhakti focused on the Vitthala (a form of Vishnu) temple in Pandharpur, as
well as on the notion of a personal god residing in the hearts of all people.
A new humanist idea emerged as they insisted that bhakti lay in sharing others’ pain.
Nathpanthis, Siddhas and Yogis
Nathpanthis, Siddhacharas and Yogis. They advocated renunciation of the world. To them the path
to salvation lay in meditation on the formless Ultimate Reality and the realisation of oneness with it,
a popular force in northern India.
Islam and Sufism

Medieval India
Sufis were Muslim mystics. Islam propagated strict monotheism or submission to one God. Muslim
scholars developed a holy law called Sharian.
The great Sufis of Central Asia were Ghazzali, Rumi and Sadi.
Methods of training using zikr (chanting of a name or sacred formula), contemplation, Sama
(singing), raqs (dancing), discussion of parables, breath control, etc., under the guidance of a master
or pir. Thus emerged the silsilas, a genealogy of Sufi teacher.
A large number of Sufis from Central Asia settled in Hindustan from the eleventh century onwards.
This process was strengthened with the establishment of the Delhi Sultanate.
The Chishti silsila was among the most influential order. It had a long line of teachers like Khwaja
Muinuddin Chishti of Ajmer, Qutbuddin Bakhtiar Kaki of Delhi, Baba Farid of Punjab, Khwaja
Nizamuddin Auliya of Delhi and Bandanawaz Gisudaraz of Gulbarga.
The tomb or dargah of a Sufi saint became a place of pilgrimage to which thousands of people of all
faiths thronge.
New Religious Developments in North India
This was an age when Islam, Brahmanical Hinduism, Sufism, various strands of bhakti, and the
Nathpanths, Siddhas and Yogis.
Kabir and Baba Guru Nanak rejected all orthodox religions.

Medieval India
Tulsidas conceived of God in the form of Rama. Tulsidas’s composition, the Ramcharitmanas, written
in Awadhi (a language used in eastern Uttar Pradesh) .
Surdas was an ardent devotee of Krishna, His compositions, compiled in the Sursagara, Surasaravali
and Sahitya Lahari.
Shankaradeva of Assam (late fifteenth century) who emphasised devotion to Vishnu, and composed
poems and plays in Assamese.
This tradition also included saints like Dadu Dayal, Ravidas and Mirabai.
Mirabai became a disciple of Ravidas, a saint from a caste considered “untouchable”.
A unique feature of most of the saints is that their works were composed in regional languages and
could be sung.
Kabir
Kabir, who probably lived in the fifteenth-sixteenth centuries, was one of the most influential saints.
He was brought up in a family of Muslim julahas or weavers settled in or near the city of Benares
(Varanasi).
Kabir believed in a formless Supreme God and preached that the only path to salvation was through
bhakti or devotion.
Baba Guru Nanak
Guru Nanak (1469-1539) born at Talwandi (Nankana Sahib in Pakistan), a centre at Kartarpur (Dera
Baba Nanak on the river Ravi).
The sacred space thus created by Guru Nanak was known as dharmsal. It is now known as Gurdwara.
Before his death in 1539, Guru Nanak appointed one of his followers as his successor. His name was
Lehna but he came to be known as Guru Angad.
The three successors of Guru Angad also wrote under the name of “Nanak” and all of their
compositions were compiled by Guru Arjan in 1604, the writings of other figures like Shaikh Farid,
Sant Kabir, Bhagat Namdev and Guru Tegh Bahadur.
In 1706 this compilation was authenticated by his son and successor, Guru Gobind Singh. It is now
known as Guru Granth Sahib, the holy scripture of the Sikhs.
By the beginning of the seventeenth century the town of Ramdaspur (Amritsar) had developed
around the central Gurdwara called Harmandar Sahib (Golden Temple).
Seventeenth century Sikh community as ‘a state within the state’. The Mughal emperor Jahangir
looked upon them as a potential threat and he ordered the execution of Guru Arjan in 1606.
The Sikh movement began to get politicized in the seventeenth century, a development which
culminated in the institution of the Khalsa by Guru Gobind Singh in 1699. The community of the
Sikhs, called the Khalsa Panth, became a political entity.

Medieval India
He himself used the terms nam, dan and isnan for the essence of his teaching, which actually meant
right worship, welfare of others and purity of conduct.
His teachings are now remembered as nam-japna, kirt-karna and vand-chhakna, which also
underline the importance of right belief and worship, honest living, and helping others . Thus, Guru
Nanak’s idea of equality had social and political implications.
Chapter 9: THE MAKING OF REGIONAL CULTURES
Regional cultures today are often the product of complex processes of intermixing of local traditions
with ideas from other parts of the subcontinent.
The Cheras and the Development of Malayalam
The Chera kingdom of Mahodayapuram was established in the ninth century in the south-western
part of the peninsula, part of present-day Kerala.
The rulers introduced the Malayalam language and script in their inscriptions.
One of the earliest examples of the use of a regional language in official records in the subcontinent
The first literary works in Malayalam, dated to about the twelfth century, are directly indebted to
Sanskrit
A fourteenth-century text, the Lilatilakam, dealing with grammar and poetics, was composed in
Manipravalam – literally, “diamonds and corals” referring to the two languages, Sanskrit and the
regional language.
Rulers and Religious Traditions: The Jagannatha Cult
Cult of Jagannatha (literally, lord of the world, a name for Vishnu) at Puri, Orissa.
Rulers of the Ganga dynasty, Anantavarman, decided to erect a temple for Purushottama
Jagannatha at Puri. Subsequently, in 1230, king Anangabhima III dedicated his kingdom to the deity
and proclaimed himself as the “deputy” of the god.
The Mughals, the Marathas and the English East India Company, attempted to gain control over the
temple.
The Rajputs and Traditions of Heroism
In the nineteenth century, the region that constitutes most of present-day Rajasthan, was called
Rajputana by the British.
The Rajputs are often recognised as contributing to the distinctive culture of Rajasthan.
From about the eighth century, most of the present-day state of Rajasthan was ruled by various
Rajput families. Prithviraj.
These rulers cherished the ideal of the hero who fought valiantly.

Medieval India
Stories about Rajput heroes were recorded in poems and songs, which were recited by specially
trained minstrels.
There are stories about the practice of sati or the immolation of widows on the funeral pyre of their
husbands.
The Story of Kathak
The term Kathak is derived from katha, a word used in Sanskrit and other languages for story. The
kathaks were originally a caste of story-tellers in temples of north India, who embellished their
performances with gestures and songs.
Kathak began evolving into a distinct mode of dance in the fifteenth and sixteenth centuries with the
spread of the bhakti movement.
The legends of Radha-Krishna were enacted in folk plays called rasa Lila, which combined folk dance
with the basic gestures of the Kathak story-tellers.
Under the Mughal emperors and their nobles, Kathak was performed in the court, where it acquired
its present features and developed into a form of dance with a distinctive style.
It developed in two traditions or gharanas: one in the courts of Rajasthan (Jaipur) and the other in
Lucknow.
Under the patronage of Wajid Ali Shah, the last Nawab of Awadh, it grew into a major art form.
Kathak one of six “classical” forms of dance in the country after independence.
Other dance forms that are recognised as classical at present are: Bharatanatyam (Tamil Nadu)
Kathakali (Kerala) Odissi (Orissa) Kuchipudi (Andhra Pradesh) Manipuri (Manipur).
The Tradition of Miniatures
Miniatures (as their very name suggests) are small-sized paintings, generally done in water colour on
cloth or paper.
The earliest miniatures were on palm leaves or wood. Some of the most beautiful of these, found in
western India, were used to illustrate Jaina texts.
The Mughal emperors Akbar, Jahangir and Shah Jahan patronised highly skilled painters who
primarily illustrated manuscripts containing historical accounts and poetry.
With the decline of the Mughal Empire, many painters moved out to the courts of the emerging
regional states.
Themes from mythology and poetry were depicted at centres such as Mewar, Jodhpur, Bundi, Kota
and Kishangarh
By the late seventeenth century this region had developed a bold and intense style of miniature
painting called Basohli. The most popular text to be painted here was Bhanudatta’s Rasamanjari.

Medieval India
Nadir Shah’s invasion and the conquest of Delhi in 1739 resulted in the migration of Mughal artists
to the hills.
By the mid eighteenth century the Kangra artists developed a style which breathed a new spirit into
miniature painting. The source of inspiration was the Vaishnavite traditions.
Soft colours including cool blues and greens, and a lyrical treatment of themes distinguished Kangra
painting.
Bengal
Bengali is now recognised as a language derived from Sanskrit, early Sanskrit texts (mid-first
millennium BCE) suggest that the people of Bengal did not speak Sanskritic languages.
From the fourth-third centuries BCE, commercial ties began to develop between Bengal and
Magadha (south Bihar).
During the fourth century the Gupta rulers established political control over north Bengal and began
to settle Brahmanas in this area. Thus, the linguistic and cultural influence from the mid-Ganga
valley became stronger.
From the eighth century, Bengal became the centre of a regional kingdom under the Palas.
Between the fourteenth and sixteenth centuries, Bengal was ruled by Sultans who were
independent of the rulers in Delhi.
In 1586, when Akbar conquered Bengal, it formed the nucleus of the Bengal suba.
While Persian was the language of administration, Bengali developed as a regional language.
In fact by the fifteenth century the Bengali group of dialects came to be united by a common literary
language based on the spoken language of the western part of the region, now known as West
Bengal.
Non-Sanskrit words, derived from a variety of sources including tribal languages, Persian, and
European languages, have become part of modern Bengali .
Early Bengali literature may be divided into two categories – one indebted to Sanskrit and the other
independent of it.
 Translations of the Sanskrit epics, the Mangalakavyas (literally auspicious poems, dealing
with local deities) and bhakti literature such as the biographies of Chaitanyadeva, the leader
of the Vaishnava bhakti movement.
 Nath literature such as the songs of Maynamati and Gopichandra, stories concerning the
worship of Dharma Thakur, and fairy tales, folk tales and ballads.
Pirs and Temples
Officials and functionaries received land and often set up mosques that served as centres for
religious transformation, community leaders who also functioned as teachers and adjudicators and

Medieval India
were sometimes ascribed with supernatural powers. People referred to them with affection and
respect as pirs.
The cult of pirs became very popular and their shrines can be found everywhere in Bengal .
Bengal also witnessed a temple-building spree from the late fifteenth century, which culminated in
the nineteenth century.
Many of the modest brick and terracotta temples in Bengal were built with the support of several
“low” social groups, such as the Kolu (oil pressers) and the Kansari (bell metal workers).
When local deities, once worshipped in thatched huts in villages, gained the recognition of the
Brahmanas, their images began to be housed in temples.
The temples began to copy the double-roofed (dochala) or four-roofed (chauchala) structure of the
thatched huts. This led to the evolution of the typical Bengali style in temple architecture.
Fish as Food
Bengal is a riverine plain which produces plenty of rice and fish.
Terracotta plaques on the walls of temples and viharas (Buddhist monasteries) depict scenes of fish
being dressed and taken to the market in baskets.
Bengal Brahmanas, The Brihaddharma Purana, a thirteenth-century Sanskrit text from Bengal,
permitted the local Brahmanas to eat certain varieties of fish.
Chapter 10: EIGHTEENTH-CENTURY POLITICAL FORMATIONS
By 1765, the British had successfully grabbed major chunks of territory in eastern India.
Emergence of new political groups in the subcontinent during the first half of the eighteenth century
– roughly from 1707, when Aurangzeb died, till the third battle of Panipat in 1761.

Medieval India
The Crisis of the Empire and the Later Mughals
Emperor Aurangzeb had depleted the military and financial resources of his empire by fighting a long
war in the Deccan.
It became increasingly difficult for the later Mughal emperors to keep a check on their powerful
mansabdars.
Nobles appointed as governors (subadars) often controlled the offices of revenue and military
administration (diwani and faujdari) as well.
The Mughal emperors after Aurangzeb were unable to arrest the gradual shifting of political and
economic authority into the hands of provincial governors, local chieftains and other groups.
In the midst of this economic and political crisis, the ruler of Iran, Nadir Shah, sacked and plundered
the city of Delhi in 1739 and took away immense amounts of wealth. This invasion was followed by a
series of plundering raids by the Afghan ruler Ahmad Shah Abdali, who invaded north India five
times between 1748 and 1761.
The empire was further weakened by competition amongst different groups of nobles. They were
divided into two major groups or factions, the Iranis and Turanis (nobles of Turkish descent).
The later Mughal emperors were puppets in the hands of either one or the other of these two
powerful groups. Two Mughal emperors, Farrukh Siyar (1713-1719) and Alamgir II (1754-1759) were
assassinated, and two others Ahmad Shah (1748-1754) and Shah Alam II (1759-1816) were blinded
by their nobles.
Emergence of New States
The governors of large provinces, subadars, and the great zamindars consolidated their authority in
different parts of the subcontinent
Through the eighteenth century, the Mughal Empire gradually fragmented into a number of
independent, regional states.
The states of the eighteenth century can be divided into three overlapping groups:
 States that were old Mughal provinces like Awadh, Bengal and Hyderabad. Although
extremely powerful and quite independent, the rulers of these states did not break their
formal ties with the Mughal emperor.
 States that had enjoyed considerable independence under the Mughals as watan jagirs.
These included several Rajput principalities.
 The last group included states under the control of Marathas, Sikhs and others like the Jats.
These were of differing sizes and had seized their independence from the Mughals after a
long-drawn armed struggle.
The Old Mughal Provinces

Medieval India
Mughal provinces in the eighteenth century, three stand out very prominently, members of the high
Mughal nobility who had been governors of large provinces – Sa‘adat Khan (Awadh), Murshid Quli
Khan (Bengal) and Asaf Jah (Hyderabad).
Asaf Jah and Murshid Quli Khan held a zat rank of 7,000 each, while Sa’adat Khan’s zat was 6,000.
Hyderabad
Nizam-ul-Mulk Asaf Jah, the founder of Hyderabad state, was one of the most powerful members at
the court of the Mughal Emperor Farrukh Siyar. He was entrusted first with the governorship of
Awadh, and later given charge of the Deccan.
As the Mughal governor of the Deccan provinces, Asaf Jah already had full control over its political
and financial administration.
Asaf Jah brought skilled soldiers and administrators from northern India who welcomed the new
opportunities in the south. He appointed mansabdars and granted jagirs.
He was still a servant of the Mughal emperor, he ruled quite independently without seeking any
direction from Delhi or facing any interference. The Mughal emperor merely confirmed the decisions
already taken by the Nizam.
The state of Hyderabad was constantly engaged in a struggle against the Marathas to the west and
with independent Telugu warrior chiefs (nayakas) of the plateau.
The ambitions of the Nizam to control the rich textile-producing areas of the Coromandel coast in
the east were checked by the British who were becoming increasingly powerful in that region.
The Nizam’s army
The Nizam has a swaree (sawari) of 400 elephants, several thousand of horsemen near his person
who receive upwards 100 Rupees nominal pay (and) are extremely well mounted and richly
caparisoned.
Awadh
Burhan-ul-Mulk Sa‘adat Khan was appointed subadar of Awadh in 1722.
Awadh was a prosperous region, controlling the rich alluvial Ganga plain and the main trade route
between north India and Bengal. Burhan-ul-Mulk also held the combined offices of subadari, diwani
and faujdari.
He was responsible for managing the political, financial and military affairs of the province of Awadh.
Burhan-ul-Mulk tried to decrease Mughal influence in the Awadh region by reducing the number of
office holders (jagirdars) appointed by the Mughals.
He also reduced the size of jagirs, and appointed his own loyal servants to vacant positions .
He seized a number of Rajput zamindaris and the agriculturally fertile lands of the Afghans of
Rohilkhand.

Medieval India
The state depended on local bankers and mahajans for loans. These “revenue farmers” (ijaradars)
agreed to pay the state a fixed sum of money.
The revenue-farmers were given considerable freedom in the assessment and collection of taxes.
New social groups, like moneylenders and bankers, to influence the management of the state’s
revenue system.
Bengal
Murshid Quli Khan who was appointed as the naib, deputy to the governor of the province. Although
never a formal subadar, Murshid Quli Khan very quickly seized all the power that went with that
office.
He transferred all Mughal jagirdars to Orissa and ordered a major reassessment of the revenues of
Bengal. Revenue was collected in cash with great strictness from all zamindars.
Many zamindars had to borrow money from bankers and moneylenders. Those unable to pay were
forced to sell their lands to larger zamindars.
The close connection between the state and bankers – noticeable in Hyderabad and Awadh as well –
was evident in Bengal under the rule of Alivardi Khan (r. 1740-1756).
During his reign the banking house of Jagat Seth became extremely prosperous.
Three common features amongst these states:
 Though many of the larger states were established by erstwhile Mughal nobles they were
highly suspicious of some of the administrative systems that they had inherited, in particular
the jagirdari system.
 Their method of tax collection differed. Rather than relying upon the officers of the state, all
three regimes contracted with revenue-farmers for the collection of revenue. The practice of
ijaradari, thoroughly disapproved of by the Mughals, spread all over India in the eighteenth
century. Their impact on the countryside differed considerably.
 Common feature in all these regional states was their emerging relationship with rich
bankers and merchants. These people lent money to revenue farmers, received land as
security and collected taxes from these lands through their own agents. Throughout India
the richest merchants and bankers were gaining a stake in the new political order.
The Watan Jagirs of the Rajputs
Amber and Jodhpur, had served under the Mughals with distinction.
They were permitted to enjoy considerable autonomy in their watan jagirs. In the eighteenth
century, Ajit Singh, the ruler of Jodhpur, was also involved in the factional politics at the Mughal
court.
These influential Rajput families claimed the subadari of the rich provinces of Gujarat and Malwa.
Raja Ajit Singh of Jodhpur held the governorship of Gujarat and Sawai Raja Jai Singh of Amber was
governor of Malwa.

Medieval India
These offices were renewed by Emperor Jahandar Shah in 1713.
Nagaur was conquered and annexed to the house of Jodhpur, while Amber seized large portions of
Bundi.
Sawai Raja Jai Singh founded his new capital at Jaipur and was given the subadari of Agra in 1722.
Maratha campaigns into Rajasthan from the 1740s put severe pressure on these principalities and
checked their further expansion.
Seizing Independence
The Sikhs
Several battles were fought by Guru Gobind Singh against the Rajput and Mughal rulers, both before
and after the institution of the Khalsa in 1699.
After his death in 1708, the Khalsa rose in revolt against the Mughal authority under Banda
Bahadur’s leadership, declared their sovereign rule by striking coins in the name of Guru Nanak and
Guru Gobind Singh, and established their own administration between the Sutlej and the Jamuna.
Banda Bahadur was captured in 1715 and executed in 1716.
The Sikhs organized themselves into a number of bands called jathas, and later on misls .
Their combined forces were known as the grand army (dal khalsa). The entire body used to meet at
Amritsar at the time of Baisakhi and Diwali to take collective decisions known as “resolutions of the
Guru (gurmatas)”.
A system called Rakhi was introduced, offering protection to cultivators on the payment of a tax of
20 per cent of the produce.
Guru Gobind Singh had inspired the Khalsa with the belief that their destiny was to rule (raj karega
khalsa).
Successful resistance to the Mughal governors first and then to Ahmad Shah Abdali who had seized
the rich province of the Punjab and the Sarkar of Sirhind from the Mughals.
The Khalsa declared their sovereign rule by striking their own coin again in 1765. Coin bore the same
inscription as the one on the orders issued by the Khalsa in the time of Banda Bahadur.
The Sikh territories in the late eighteenth century extended from the Indus to the Jamuna but they
were divided under different rulers
Maharaja Ranjit Singh, reunited these groups and established his capital at Lahore in 1799.
The Marathas
Shivaji (1627-1680) carved out a stable kingdom with the support of powerful warrior families
(deshmukhs).

Medieval India
Groups of highly mobile, peasant pastoralists (kunbis) provided the backbone of the Maratha army.
After Shivaji’s death, effective power in the Maratha state was wielded by a family of Chitpavan
Brahmanas who served Shivaji’s successors as Peshwa (or principal minister). Poona became the
capital of the Maratha kingdom.
Under the Peshwas, the Marathas developed a very successful military organisation. Their success
lay in bypassing the fortified areas of the Mughal.
Between 1720 and 1761, the Maratha Empire expanded.
Malwa and Gujarat were seized from the Mughals by the 1720s. By the 1730s, the Maratha king was
recognised as the overlord of the entire Deccan peninsula. He possessed the right to levy chauth and
sardeshmukhi in the entire region.
After raiding Delhi in 1737 the frontiers of Maratha domination expanded rapidly: into Rajasthan
and the Punjab in the north; into Bengal and Orissa in the east; and into Karnataka and the Tamil and
Telugu countries in the south.
These military campaigns also made other rulers hostile towards the Marathas. As a result, they
were not inclined to support the Marathas during the third battle of Panipat in 1761.
The Marathas developed an effective administrative system as wel l. Agriculture was encouraged and
trade revived.
This allowed Maratha chiefs (sardars) like Sindhia of Gwalior, Gaekwad of Baroda and Bhonsle of
Nagpur the resources to raise powerful armies.
Maratha campaigns into Malwa in the 1720s did not challenge the growth and prosperity of the
cities in the region.
Ujjain expanded under Sindhia’s patronage and Indore under Holkar’s. By all accounts these cities
were large and prosperous and functioned as important commercial and cultural centres.
The silk produced in the Chanderi region now found a new outlet in Poona, the Maratha capital .
Burhanpur which had earlier participated in the trade between Agra and Surat now expanded its
hinterland to include Poona and Nagpur in the south and Lucknow and Allahabad in the east.
The Jats
Jats consolidated their power during the late seventeenth and eighteenth-centuries.
Under their leader, Churaman, they acquired control over territories situated to the west of the city
of Delhi, and by the 1680s they had begun dominating the region between the two imperial cities of
Delhi and Agra.
The Jats were prosperous agriculturists, and towns like Panipat and Ballabhgarh became important
trading centres.

Medieval India
Under Suraj Mal the kingdom of Bharatpur emerged as a strong state, His son Jawahir Shah had
30,000 troops of his own and hired another 20,000 Maratha and 15,000 Sikh troops to fight the
Mughals.
The Bharatpur fort was built in a fairly traditional style, at Dig the Jats built an elaborate garden
palace combining styles seen at Amber and Agra.
Chapter 11: Through the Eyes of Travellers
Vijayanagara (Chapter 7) in the fifteenth century comes from Abdur Razzaq Samarqandi, a diplomat
who came visiting from Herat.
Al-Biruni who came from Uzbekistan (eleventh century), Ibn Battuta who came from Morocco, in
northwestern Africa (fourteenth century) and the Frenchman François Bernier (seventeenth
century).
Al-Biruni and the Kitab-ul-Hind
Al-Biruni was born in 973, in Khwarizm in present day Uzbekistan, arrived in Ghazni as a hostage.
Punjab became a part of the Ghaznavid empire.
The Kitab-ul-Hind
Al-Biruni’s Kitab-ul-Hind, written in Arabic.
He was familiar with translations and adaptations of Sanskrit, Pali and Prakrit texts into Arabic –
these ranged from fables to works on astronomy and medicine.
Sindhu (Indus). The Arabs continued the Persian usage, Turks referred to the people east of the Indus
as “Hindu.
Ibn Battuta’s Rihla
Ibn Battuta’s book of travels, called Rihla, written in Arabic.
Set off for India in 1332-33.
Muhammad bin Tughlaq, the Sultan of Delhi, Sultan was impressed by his scholarship, and
appointed him the qazi or judge of Delhi, he fell out of favour and was thrown into prison, ordered in
1342 to proceed to China as the Sultan’s envoy to the Mongol ruler.
It took forty days to travel from Multan to Delhi.
Abdur Razzaq Samarqandi, who visited south India in the 1440s.
Mahmud Wali Balkhi, who travelled very widely in the 1620s, and Shaikh Ali Hazin, who came to
north India in the 1740s.
Some of these authors were fascinated by India, and one of them – Mahmud Balkhi – even became a
sort of sanyasi for a time.

Medieval India
François Bernier A Doctor with a Difference
Portuguese arrived in India in about 1500.
Jesuit Roberto Nobili, even translated Indian texts into European languages.
A Portuguese writer is Duarte Barbosa, who wrote a detailed account of trade and society in south
India.
French jeweller Jean-Baptiste Tavernier, who travelled to India at least six times.
François Bernier, a Frenchman, was a doctor, physician to Prince Dara Shukoh, the eldest son of
Emperor Shah Jahan, and a Danishmand Khan, an Armenian noble at the Mughal court.
Comparing “East” and “West”
He dedicated his major writing to Louis XIV, the king of France.
India as a bleak situation in comparison to developments in Europe.
Between 1670 and 1725 his account was reprinted eight times in French, and by 1684 it had been
reprinted three times in English.
Making Sense of an Alien World Al-Biruni and the Sanskritic Tradition
“Barriers” that he felt
Sanskrit was so different from Arabic and Persian, concepts could not be easily translated, difference
in religious beliefs and practices, insularity of the local population.
Al-Biruni’s description of the caste system
Attempted to suggest that social divisions were not unique to India.
within Islam all men were considered equal .
In spite of his acceptance of the Brahmanical description of the caste system, Al -Biruni disapproved
of the notion of pollution.
Sun cleanses the air, and the salt in the sea prevents the water from becoming polluted.
The conception of social pollution, intrinsic to the caste system, contrary to the laws of nature.
The categories defined as antyaja (literally, born outside the system) were often expected to provide
inexpensive labour to both peasants and zamindars.
Ibn Battuta and the Excitement of the Unfamiliar
Ibn Battuta found Indian agriculture very productive because of the fertility of the soil, which
allowed farmers to cultivate two crops a year.
Integrated with inter-Asian networks of trade and commerce.

Medieval India
Indian manufactures being in great demand in both West Asia and Southeast Asia, fetching huge
profits for artisans and merchants. Indian textiles, particularly cotton cloth, fine mus lins, silks,
brocade and satin.
A unique system of communication
Efficiency of the postal system which allowed merchants to not only send information and remit
credit, dispatch goods required at short notice.
Took fifty days to reach Delhi from Sind, the news reports of spies would reach the Sultan through
the postal system in just five days.
The horse post, called uluq,is run by royal horses stationed at a distance of every four miles. The
foot-post has three stations per mile; it is called dawa, that is one-third of a mile.
This foot-post is quicker than the horse-post; and often it is used to transport the fruits of Khurasan
which are much desired in India.
Bernier and the “Degenerate” East
He was far more preoccupied with comparing and contrasting.
Bernier’s Travels in the Mughal Empire is marked by detailed observations, critical insights and
reflection.
Lack of private property in land in the former. private property, and saw crown ownership of land as
being harmful for both the state and its people.
Mughal Empire the emperor owned all the land and distributed it among his nobles, and that this
had disastrous consequences for the economy and society.
Landholders could not pass on their land to their children. So they were averse to any long-term
investment in the sustenance and expansion of production.
The absence of private property in land had, therefore, prevented the emergence of the class of
“improving” landlords. It had led to the uniform ruination of agriculture, excessive oppression of the
peasantry.
“There is no middle state in India.”, king of “beggars and barbarians” one reason: crown ownership
of land.
Abu’l Fazl, the sixteenth-century official chronicler of Akbar’s reign, describes the land revenue as
“remunerations of sovereignty”, protection he provided rather than as rent on land that he owned.
It is possible that European travellers regarded such claims as rent because land revenue demands
were often very high.
French philosopher Montesquieu, for instance, used this account to develop the idea of or iental
despotism, according to which rulers in Asia (the Orient or the East) enjoyed absolute authority over
their subjects, who were kept in conditions of subjugation and poverty, arguing that all land

Medieval India
belonged to the king and that private property was non-existent. According to this view, everybody,
except the emperor and his nobles, barely managed to survive.
Asiatic mode of production by Karl Marx before colonialism, surplus was appropriated by the state
(internally) egalitarian village communities. The imperial court presided over these village
communities, respecting their autonomy as long as the flow of surplus was unimpeded. This was
regarded as a stagnant system.
A more complex social reality
Artisans had no incentive to improve the quality of their manufactures, since profits were
appropriated by the state.
Vast quantities of the world’s precious metals flowed into India, as manufactures were exported in
exchange for gold and silver.
Large kingdom of Bengale (Bengal), for instance, surpassing Egypt itself, not only in the production of
rice, corn, and other necessaries of life, but of innumerable articles of commerce which are not
cultivated in Egypt; such as silks, cotton, and indigo.
During the seventeenth century about 15 per cent of the population lived in towns.
Bernier described Mughal cities as “camp towns”, towns that owed their existence, and depended
for their survival, on the imperial camp, existence when the imperial court moved in and rapidly
declined when it moved out.
They did not have viable social and economic foundations but were dependent on imperial
patronage, question of landownership, Bernier was drawing an oversimplified picture.
Merchants often had strong community or kin ties, and were organised into their own caste-cum
occupational bodies.
In western India these groups were called mahajans, and their chief, the sheth.
In urban centres such as Ahmedabad the mahajans were collectively represented by the chief of the
merchant community who was called the nagarsheth.
Other urban groups included professional classes such as physicians (hakim or vaid), teachers
(pundit or mulla), lawyers (wakil), painters, architects, musicians, calligraphers, etc.
Women Slaves, Sati and Labourers
Indispensable for carrying women and men on palanquins or dola.
Treatment of women as a crucial marker of difference between Western and Eastern societies.

Medieval India
Chapter 12: Bhakti- Sufi Traditions Changes in Religious Beliefs and Devotional Texts
Hagiographies or biographies of saints written by their followers (or members of their religious sect).
Manikkavachakar, a devotee of Shiva
A Mosaic of Religious Beliefs and Practices
Worship of the major deities – Vishnu, Shiva and the goddess – each of whom was visualised in a
variety of forms.
“Great” Sanskritic Puranic traditions and “little” traditions throughout the land.
Puri, Orissa, where the principal deity was identified, by the twelfth century, as Jagannatha (literally,
the lord of the world), a form of Vishnu
“Great” and “little” traditions- Robert Redfield in the twentieth century to describe the cultural
practices of peasant societies.

Medieval India
 Peasants also followed local practices that did not necessarily correspond with those of the
great tradition.
 Local deity, whose image was and continues to be made of wood by local tribal specialists,
was recognised as a form of Vishnu. At the same time, Vishnu was visualised in a way that
was very different from that in other parts of the country.
Goddess were forms of worship that were classified as Tantric, open to women and men, and
practitioners often ignored differences of caste and class within the ritual context. Especially in the
eastern, northern and southern parts of the subcontinent.
A Buddhist goddess, Marichi.
The principal deities of the Vedic pantheon, Agni, Indra and Soma, become marginal figures.
Vishnu, Shiva and the goddess in Vedic mantras, these have little in common with the elaborate
Puranic mythologies those engaged in Tantric practices frequently ignored the authority of the
Vedas.
Poems of Prayer Early Traditions of Bhakti
Religions often classify bhakti traditions into two broad categories: saguna (with attributes) and
nirguna (without attributes). Nirguna bhakti on the other hand was worship of an abstract form of
god.
Alvars (literally, those who are “immersed” in devotion to Vishnu) and Nayanars (literally, leaders
who were devotees of Shiva).
Alvar named Tondaradippodi
The chaturvedin (Brahmana versed in the four Vedas) and the “outcaste”, the Chaturvedins who are
strangers and without allegiance to your service.
Attitudes towards caste
Least attempted to reform the system, bhaktas hailed from diverse social backgrounds ranging.
Alvars, the Nalayira Divyaprabandham, was frequently described as the Tamil Veda, presence of
women.
Andal, a woman Alvar, saw herself as the beloved of Vishnu; her verses express her love for the
deity. These women renounced their social obligations, but did not join an alternative order or
become nuns.
Karaikkal Ammaiyar, a devotee of Shiva, adopted the path of extreme asceticism.
Appar, a Nayanar saint.
Compilations of devotional literature, the compositions of the 12 Alvars were compiled in an
anthology known as the Nalayira Divyaprabandham (“Four Thousand Sacred Compo sitions”).
Appar, Sambandar and Sundarar form the Tevaram.

Medieval India
Relations with the state
Pallavas and Pandyas (c. sixth to ninth centuries CE).
Buddhism and Jainism had been prevalent. Interestingly, one of the major drawing supports from
merchant and artisan communities.
Occasional royal patronage- hostility by suggesting that it was due to competition between members
of other religious traditions for royal patronage.
Chola rulers (ninth to thirteenth centuries) supported Brahmanical and bhakti traditions. Shiva
temples, including those at Chidambaram, Thanjavur and Gangaikondacholapuram, were
constructed under the patronage of Chola rulers.
Nayanars and Alvars were revered by the Vellala peasants.
Kings also introduced the singing of Tamil Shaiva hymns in the temples under royal patronage, taking
the initiative to collect and organise them into a text (Tevaram).
The Virashaiva Tradition in Karnataka
Basavanna (1106-68) who was initially a Jaina and a minister in the court of a Chalukya king. His
followers were known as Virashaivas (heroes of Shiva) or Lingayats (wearers of the linga).
A linga and men usually wear a small linga in a silver case on a loop strung over the left shoulder.
Death the devotee will be united with Shiva and wil l not return to this world, not practise funerary
rites such as cremation, ceremonially bury their dead.
Lingayats challenged the idea of caste and the “pollution” attributed to certain groups by
Brahmanas. Questioned the theory of rebirth, marginalised within the Brahmanical social order,
disapproved in the Dharmashastras, such as post-puberty marriage and the remarriage of widows.
Vachanas (literally, sayings) composed in Kannada by women.
Religious Ferment in North India
Rajput states emerged, Brahmanas occupied positions of importance. Naths, Jogis and Siddhas are
artisanal groups, including weavers.
New religious leaders questioned the authority of the Vedas, and expressed themselves in languages
spoken by ordinary people. Religious leaders were not in a position to win the support of the ruling
elites.
Turks which culminated in the establishment of the Delhi Sultanate (thirteenth century). This
undermined the power of many of the Rajput marked changes in the realm of culture and religion.
New Strands in the Fabric Islamic Traditions
In 711 a Arab general named Muhammad Qasim conquered Sind, Ulama (plural of alim, or one who
knows) are scholars of Islamic studies, religious, juridical and teaching functions.

Medieval India
Theoretically, Muslim rulers were to be guided by the ulama, who were expected to ensure that they
ruled according to the Shari‘a.
Zimmi, meaning protected (derived from the Arabic word zimma, protection) such as the Jews and
Christians, and lived under Muslim rulership, they paid a tax called jizya and gained the right to be
protected by Muslims.
Mughals came to regard themselves as emperors of not just Muslims but of all peoples, Shari‘a
evolved from the Qur’an, hadis, qiyas and ijma gave land endowments and granted tax exemptions
to Hindu.
The Shari‘a is the law governing the Muslim community. It is based on the Qur’an and the hadis,
Qiyas (reasoning by analogy) and ijma (consensus of the community).
The popular practice of Islam
Five “pillars” of the faith: that there is one God, Allah, and Prophet Muhammad is his messenger
(shahada); offering prayers five times a day (namaz/salat); giving alms (zakat); fasting during the
month of Ramzan (sawm); and performing the pilgrimage to Mecca (hajj).
Khojahs, a branch of the Ismailis (a Shi‘a sect), ginan (derived from the Sanskrit jnana, meaning
“knowledge”), devotional poems in Punjabi, Multani, Sindhi, Kachchi, Hindi and Gujarati.
Orientation towards Mecca, evident in the placement of the mihrab (prayer niche) and the minbar
(pulpit).
The Shah Hamadan mosque in Srinagar, on the banks of the Jhelum, is often regarded as the “jewel
in the crown” of all the existing mosques of Kashmir. Built in 1395, it is one of the best examples of
Kashmiri wooden architecture.
Musalman or Muslim was virtually never used; Turks and Afghans were referred to as Shakas,
Yavanas (a term used for Greeks); Mlechchha, indicating that they did not observe the norms of
caste society and spoke languages that were not derived from Sanskrit. “Hindu” was used in a
variety of ways, not necessarily restricted to a religious connotation.
Matrilocal residence is a practice where women after marriage remain in their natal home in Kerala.
The Growth of Sufism
Critical of the dogmatic definitions and scholastic methods of interpreting the Quran and sunna
(traditions of the Prophet) adopted by theologians. Instead, they laid emphasis on seeking salvation
through intense devotion and love for God by following.
Sufism in Islamic texts is tasawwuf. Suf meaning wool, referring to the coarse woollen clothes worn
by sufis. Safa meaning purity. Suffa the platform outside the Prophet’s mosque.
Khanqahs and silsilas
Hospice or khanqah (Persian) controlled by a teaching master known as shaikh (in Arabic), pir or
murshid (in Persian).He enrolled disciples (murids) and appointed a successor (khalifa).

Medieval India
Silsila literally means a chain, signifying a continuous link between master and disciple,
Shaikh died, his tomb-shrine (dargah, a Persian term meaning court), practice of pilgrimage or
ziyarat to his grave, death anniversary or urs (or marriage, signifying the union of his soul with God).
People sought their blessings to attain material and spiritual benefits. Thus evolved the cult of the
shaikh revered as wali.
Names of silsilas- Chisht in central Afghanistan, Wali (plural auliya) or friend of God was a Sufi who
claimed proximity to Allah, Grace (barakat), miracles (karamat).
Outside the khanqah- scorned the khanqah and took to mendicancy and observed celibacy, ignored
rituals and observed extreme forms of asceticism. Qalandars, Madaris, Malangs, Haidaris deliberate
defiance of the Shari‘a they were often referred to as be -shari‘a.
The Chishtis in the Subcontinent
Shaikh Nizamuddin’s hospice (fourteenth century) on the banks of the river Yamuna in Ghiyaspur,
open kitchen (langar), seeking discipleship, amulets for healing.
Amir Khusrau, Even today Hujwiri is revered as Data Ganj Bakhsh or “Giver who bestows treasures”
and his mausoleum is called Data Darbar or “Court of the Giver”.
Chishti devotionalism: ziyarat and qawwali
Pilgrimage called ziyarat for seeking the Sufi’s spiritual grace (barakat). Most revered shrine is that of
Khwaja Muinuddin, popularly known as “Gharib Nawaz” (comforter of the poor). Muhammad bin
Tughlaq, Sultan Ghiyasuddin Khalji of Malwa, trade route linking Delhi and Gujarat.
Akbar to visit the tomb. He went there fourteen times.
Jahanara’s biography of Shaikh Muinuddin Chishti, titled Munis al Arwah (The Confidant of Spirits)
Jahanara- her father (Emperor Shah Jahan) mystical chants performed by specially trained musicians
or qawwals to evoke divine ecstasy. Sufis remember God either by reciting the zikr (the Divine
Names). Sama (literally, “audition”), Sama was integral to the Chishtis.
Languages and communication
Baba Farid composed verses in the local language, which were incorporated in the Guru Granth
Sahib, long poems or masnavis.
Prem-akhyan (love story) Padmavat composed by Malik Muhammad Jayasi. Romance of Padmini and
Ratansen, the king of Chittor, Trials were symbolic of the soul’s journey to the divine.
Pre-existing bhakti tradition of the Kannada vachanas of the Lingayats and the Marathi abhangs of
the sants of Pandharpur.
Bijapur, Karnataka- Dakhani (a variant of Urdu), Lurinama or lullabies and shadinama or wedding
songs

Medieval India
Amir Khusrau (1253-1325), Shaikh Nizamuddin Auliya, introducing the qaul (Arabic word meaning
“saying”), a hymn sung at the opening or closing of qawwali, followed by Sufi poetry in Persian.
Sufis and the state
No means a situation of absolute isolation from political power. Sultans in turn set up charitable
trusts (auqaf) endowments for hospices and granted tax-free land (inam), cash and kind.
Kings did not simply need to demonstrate their association with Sufis; they al so required
legitimation from them.
Turks set up the Delhi Sultanate, they resisted the insistence of the ulama on imposing shari‘a,
sought out the Sufis – who derived their authority directly from God – and did not depend on jurists
to interpret the shari‘a.
Kings often wanted their tombs to be in the vicinity of Sufi shrines and hospices, Prostration and
kissing of the feet, high-sounding titles, and sultan-ul-mashaikh (literally, Sultan amongst shaikhs).
The dargah of Shaikh Salim Chishti (a direct descendant of Baba Farid) constructed in Fatehpur Sikri,
Akbar’s capital.
Other Sufis such as the Suhrawardi under the Delhi Sultans and the Naqshbandi under the Mughals
New Devotional Paths Dialogue and Dissent in Northern India
Kabir have been compiled in three distinct but overlapping traditions. The Kabir Bijak is preserved by
the Kabirpanth. Kabir Granthavali is associated with the Dadupanth in Rajasthan and many of his
compositions are found in the Adi Granth Sahib.
Kabir’s poems have survived in several languages and dialects. In simple language, nirguna poets, the
sant bhasha, ulatbansi (upside-down sayings).
The lotus which blooms without flower” or the “fire raging in the ocean”.
Alakh (the unseen), nirakar (formless) were drawn from yogic traditions.
Monotheism and iconoclasm to attack Hindu polytheism and idol worship, zikr and ishq (love) to
express the Hindu practice of nam-simaran (remembrance of God’s name).
Kabirdas (Kabir itself is an Arabic word meaning “great”), Muslim family belonging to the community
of weavers or julahas.
Bhakti by a guru, perhaps Ramananda.
Baba Guru Nanak (1469-1539) born in Nankana Sahib near the river Ravi. He advocated a form of
nirguna bhakti. Absolute or “rab” had no gender or form. His ideas through hymns called “s habad” in
Punjabi. Congregational worship (sangat) involving collective recitation.
Angad to succeed him as the preceptor (guru). Baba Guru Nanak did not wish to establish a new
religion.

Medieval India
Guru Arjan compiled Baba Guru Nanak’s hymns. Other religious poets l ike Baba Farid, Ravidas (also
known as Raidas) and Kabir in the Adi Granth Sahib. These hymns, called “gurbani”.
Guru Gobind Singh included the compositions of the ninth guru, Guru Tegh Bahadur, and this
scripture was called the Guru Granth Sahib. Guru Gobind Singh also laid the foundation of the Khalsa
Panth (army of the pure) and defined its five symbols: uncut hair, a dagger, a pair of shorts, a comb
and a steel bangle. Under him the community got consolidated as a socio-religious and military
force.
Mirabai, the devotee princess (c. fifteenth-sixteenth centuries): Woman poet within the bhakti
tradition, Rajput princess from Marta in Marwar who was married against her wishes to a prince of
the Sisodia clan of Mewar, Rajasthan. Her preceptor was Raidas, a leather worker; followers are
mainly “low caste” in Gujarat and Rajasthan.
Shankaradeva- Vaishnavism in Assam, Bhagavati dharma because they were based on the Bhagavad
Gita and the Bhagavata Purana, focused on absolute surrender to the supreme deity. Naam kirtan in
sat sanga or congregations of pious devotees. Satra or monasteries, naam ghar or prayer halls,
Kirtana-ghosha.

Medieval India
Chapter 3: An Imperial Capital Vijayanagara (c. fourteenth to sixteenth century)
Hampi were brought to light in 1800 by an engineer and antiquarian named Colonel Colin
Mackenzie. An employee of the English East India Company, he prepared the first survey map of the
site
Based on the memories of priests of the Virupaksha temple and the shrine of Pampadevi.
Subsequently, from 1856
Colin Mackenzie became famous as an engineer, surveyor and cartographer. In 1815 he was
appointed the first Surveyor General of India
Rayas, Nayakas and Sultans
Two brothers, Harihara and Bukka, founded the Vijayanagara Empire in 1336.
The Vijayanagara kings competed with contemporary rulers – including the Sultans of the Deccan
and the Gajapati rulers of Orissa – for control of the fertile river valleys and the resources generated
by lucrative overseas trade
Popular traditions of Vijayanagara the Deccan Sultans are termed as ashvapati or lord of horses and
the rayasare called narapati or lord of men. Local communities of merchants known as kudirai
Chettis or horse merchants
Vijayanagara was also noted for its markets dealing in spices, textiles and precious stones
The first dynasty, known as the Sangama dynasty, exercised control till 1485
They were supplanted by the Saluvas, military commanders, who remained in power till 1503 when
they were replaced by the Tuluvas
Krishnadeva Raya belonged to the Tuluva dynasty
Land between the Tungabhadra and Krishna rivers (the Raichur doab) was acquired (1512), the
rulers of Orissa were subdued (1514) and severe defeats were inflicted on the Sultan of Bijapur
(1520)
Krishnadeva Raya is credited with building some fine temples and adding impressive gopurams to
many important south Indian temples, a suburban township near Vijayanagara called Nagalapuram
after his mother.
Krishnadeva Raya’s death in 1529, by 1542 control at the centre had shifted to another ruling
lineage, that of the Aravidu, which remained in power till the end of the seventeenth century.

Medieval India
In 1565 Rama Raya, the chief minister of Vijayanagara, led the army into battle at Rakshasi -Tangadi
(also known as Talikota), where his forces were routed by the combined armies of Bijapur,
Ahmadnagar and Golconda.
Sultans were responsible for the destruction of the city of Vijayanagara, relations between the
Sultans and the rayas were not always or inevitably hostile.
The amara-nayaka system was a major political innovation of the Vijayanagara Empire, derived from
the iqta system of the Delhi Sultanate were military commanders who were given territories to
govern by the raya.
Yavana is a Sanskrit word used for the Greeks and other peoples who entered the subcontinent from
the North West.
Vijayanagara the Capital and its Environs
Vijayanagara is the natural basin formed by the river Tungabhadra which flows in a north-easterly
direction
Tank was built in the early years of the fifteenth century and is now called Kamalapuram tank, Water
from this tank not only irrigated fields nearby but was also conducted through a channel to the
“royal centre”.
Hiriya canal, this canal drew water from a dam across the Tungabhadra and irrigated the cultivated
valley that separated the “sacred centre” from the “urban core”. This was apparently built by kings
of the Sangama dynasty
The fort was entered through well-guarded gates, which linked the city to the major roads. The arch
on the gateway leading into the fortified settlement as well as the dome over the gate are regarded
as typical features of the architecture introduced by the Turkish Sultans. Art historians refer to this
style as Indo-Islamic.
Mandapas found in the temples of Hampi. Wells, rainwater tanks as well as temple tanks may have
served as sources of water to the ordinary town dwellers.
The Royal Centre
the “mahanavami dibba”is a massive platform rising from a base of about 11,000 sq. ft to a height of
40 f. Mahanavami (literally, the great ninth day) of the ten-day Hindu festival during the autumn
months of September and October, known variously as Dusehra (northern India), Durga Puja (in
Bengal) and Navaratri or Mahanavami (in peninsular India).
An elevation is a vertical view of any object or structure.
Lotus Mahal, so named by British travellers in the nineteenth century, most beautiful buildings in the
royal centre is the Lotus Mahal, so named by British travellers in the nineteenth century.
Hazara Rama temple, this was probably meant to be used only by the king and his family.
The Sacred Centre

Medieval India
Temple building in the region had a long history, going back to dynasties such as the Pallavas,
Chalukyas, Hoysalas and Cholas.
Temples developed as significant religious, social, cultural and economic centres. Site of
Vijayanagara was inspired by the existence of the shrines of Virupaksha and Pampadevi. All royal
orders were signed “Shri Virupaksha”, usually in the Kannada script.
“Hindu Suratrana”. This was a Sanskritisation of the Arabic term Sultan, meaning king, so it literally
meant Hindu Sultan.
Chapter 14: Peasants, Zamindars and the State Agrarian Society and the Mughal Empire (c.
sixteenth-- - seventeenth centuries)
Yavana is a Sanskrit word used for the Greeks and other peoples who entered the subcontinent from
the North West.
The Mughal state, which derived the bulk of its income from agricultural production. Agents of the
state – revenue assessors, collectors, record keepers – sought to control rural society so as to ensure
that cultivation took place and the state got its regular share of taxes from the produce.
Peasants and Agricultural Production

Medieval India
The central purpose of the Ain was to present a vision of Akbar’s empire where social harmony was
provided by a strong ruling class.
Indo-Persian sources of the Mughal period most frequently used to denote a peasant was raiyat
(plural, riaya) or muzarian.
Sources of the seventeenth century refer to two kinds of peasants – khud-kashta and pahi-kashta.
Residents of the village in which they held their lands. The latter were non-resident cultivators who
belonged to some other village, but cultivated lands elsewhere on a contractual basis.
Cultivation was based on the principle of individual ownership. Peasant lands were bought and sold
in the same way as the lands of other property owners
The abundance of land, available labour and the mobility of peasants were three factors that
accounted for the constant expansion of agriculture.
The Mughal provinces of Agra produced 39 varieties of crops and Delhi produced 43 over the two
seasons. Bengal produced 50 varieties of rice alone
Agriculture was organised around two major seasonal cycles, the kharif (autumn) and the Rabi
(spring). Jins-i kamil (literally, perfect crops) in our sources.
The spread of tobacco
 This plant, which arrived first in the Deccan, spread to northern India in the early years of
the seventeenth century
 Akbar and his nobles came across tobacco for the first time in 1604.
 Tobacco had become a major article of consumption, cultivation and trade all over India.
Agricultural prosperity and population growth, agricultural production was a slow demographic
growth.
50 million people between 1600 and 1800, which is an increase of about 33 per cent over 200 year.
The Village Community
There were three constituents of this community – the cultivators, the panchayat, and the village
headman (muqaddam or mandal).
Castes such as the Ahirs, Gujars and Malis rose in the hierarchy because of the profitability of cattle
rearing and horticulture.
The distinction between artisans and peasants in village society was a fluid on Cultivators and their
families would also participate in craft production – such as dyeing, textile printing, baking and firing
of pottery, making and repairing agricultural implements.
A “little republic” made up of fraternal partners sharing resources and labour in a collective.
Women in Agrarian Society

Medieval India
Artisanal tasks such as spinning yarn, sifting and kneading clay for pottery, and embroidery were
among the many aspects of production dependent on female labour.
They could inflict draconian punishments if they suspected infidelity on the part of women.
Hindu and Muslim women inherited zamindaris which they were free to sell or mortgage. Women
zamindars were known in eighteenth-century Bengal. One of the biggest and most famous of the
eighteenth-century zamindaris that of Rajshahi had a woman at the helm.
Forests and Tribes
Forest dwellers were termed jangli in contemporary texts.
The forest was a subversive place – a place of refuge (mawas) for troublemakers.
Pargana was an administrative subdivision of a Mughal province.
Peshkash was a form of tribute collected by the Mughal state.
The capture of wild elephants was declared a royal monopoly by the Ahom kings.
The Zamindars
The zamindars held extensive personal lands termed milkiyat, meaning property. Milkiyat lands were
cultivated for the private use of zamindars.
Control over military resources was another source of power.
The Rajputs and Jats adopted these strategies to consolidate their control over vast swathes of
territory in northern India.
Allowed the consolidation of clan- or lineage-based zamindari. Peasant-pastoralists (like the
Sadgops) carved out powerful zamindaris in areas of central and southwestern Bengal.
Land Revenue System
The Mughal state tried to first acquire specific information about the extent of the agricultural lands
in the empire and what these lands produced before fixing the burden of taxes on people. The land
revenue arrangements consisted of two stages – first, assessment and then actual collection.
In his list of duties of the amil-guzar or revenue collector, Akbar decreed that while he should strive
to make cultivators pay in cash, the option of payment in kind was also to be kept open.
The Flow of Silver
The Mughal Empire was among the large territorial empires in Asia that had managed to consolidate
power and resources during the sixteenth and seventeenth centuries.
These empires were the Ming (China), Safavid (Iran) and Ottoman (Turkey).
The period between the sixteenth and eighteenth centuries was also marked by a remarkable
stability in the availability of metal currency, particularly the silver rupya in India.

Medieval india

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